Fanaa (فناء) is the Sufi term for extinction. It means to annihilate the self, while remaining physically alive. Persons having entered this state are said to have no existence outside of and unity with Allah. Fanaa is equivalent to the concept of nirvana in Buddhism,or moksha in Hinduism which also aims for annihilation of the self.

Fana may be attained by constant meditation and by contemplation on the attributes of God, coupled with the denunciation of human attributes. It is a sort of mental, yet real, death. The man of the ‘’Way’’ experiences it freely; it is the final passage which leads to the summit of the Stages. It liberates man from all contingency outside of his spiritual quest; his ultimate aim is the Truth. Three degrees may be distinguished here: fanâ' of acts, attributes and essence.

The Sufi fanâ' in its triple manifestation does not have an exclusively negative effect or action; it is the annihilation of everything contingent, whether this be in the form of action, attribute or essence; more precisely, it is the annihilation of everything that is not God, and God is the supreme object of all good, all beauty. Fanâ' thus conceived is an internal state which requires from the Sufi a sustained and permanent effort of concentration to break his fetters and take on the demands and calls of truth, by his acts, his moral virtues, his whole being. That implies perfect control of himself: in words, deeds and thoughts. It is at this price that he attains an interior spiritual state where he becomes the pure and clear mirror in which the lights of Truth are reflected in all their splendour.

There are three ways in man's journey towards God. The first is the way of ignorance, through which each must travel. It is like a person walking for miles in the sun while carrying a heavy load on his shoulder, who, when fatigued, throws away the load and falls asleep under the shade of a tree. Such is the condition of the average person, who spends his life blindly under the influence of his senses and gathers the load of his evil actions; the agonies of his earthly longings creating a hell through which he must pass to reach the destination of his journey. With regard to him the Qur'an says, 'He who is blind in life, shall also be blind in the hereafter.'

The next way is that of devotion, which is for true lovers. Rumi says, 'Man may be the lover of man or the lover of God; after his perfection in either he is taken before the King of love.' Devotion is the heavenly wine, which intoxicates the devotee until his heart becomes purified from all infirmities and there remains the happy vision of the Beloved, which lasts to the end of the journey. 'Death is a bridge, which unites friend to friend' (Sayings of Mohammed).

The third is the way of wisdom, accomplished only by the few. The disciple disregards life's momentary comforts, unties himself from all earthly bondages and turns his eyes toward God, inspired with divine wisdom. He gains command over his body, his thoughts and feelings, and is thereby enabled to create his own heaven within himself, that he may rejoice until merged into the eternal goal. 'We have stripped the veil from thine eyes, and thy sight today is keen', says the Qur'an. All must journey along one of these three paths, but in the end they arrive at one and the same goal. As it is said in the Qur'an, 'It is He who multiplied you on the earth, and to Him you shall be gathered.'

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Perfection is reached by the regular practice of concentration, passing through three grades of development: Faná -fi-Shaikh, annihilation in the astral plane, Faná-fi-Rasul, annihilation in the spiritual plane, and Faná-fi-Allah, annihilation in the abstract.After passing through these three grades, the highest state is attained of Baqaa-bi-Allah, annihilation in the eternal consciousness